§iv. On Wednesday, or the fourth day of Passion-week, the chief priests | by Saint Luke in more animated language than is used by consult to kill Christ. (xxii. 1-3.) § v. On Thursday, or the fifth day of Passion-week, Judas covenants to $ vi. On the Passover-day-that is, from Thursday evening to Friday (c) During the night, Christ having been conducted to the high-priest's (d) At day-break on Friday morning, Christ is tried before the Sanhedrin (xxii. 66-71.); from whose tribunal, (e) On Friday morning, 1. he is delivered first to Pilate (xxiii. 1-7.), who sends him to Herod (8-12.); by whom he is again sent to Pilate, and is by him condemned to be crucified. (13-25.)-2. Christ's discourse to the women of Jerusalem as he was led forth to be crucified. (26-31.) The transactions of the third hour.-The crucifixion; Christ's garments divided; the inscription on the cross; his address to the penitent robber. (xxiii. 32-43.) (g) From the sixth to the ninth hour.-The preternatural darkness, rending of the veil; death of Christ, and its concomitant circumstances. (xxiii. 44-49.) (h) Between the ninth hour and sunset, Jesus Christ is interred by SECT. 5. Transactions after Christ's resurrection on Easter -11.) $i. Christ's resurrection testified to the woman by the angel. (xxiv. Peter. (xxiv. 12-35.) 36-49.) 1 SECT. 6. The ascension of Christ, and the apostles' return to The plan of classifying events, adopted by Luke, has been followed by Livy, Plutarch, and other profane historical writers. Thus Suetonius, after exhibiting a brief summary of the life of Augustus, previous to his acquiring the sovereign power, announces his intention of recording the subsequent events of his life, not in order of time, but arranging them into distinct classes; and then proceeds to give an account of his wars, honours, legislation, discipline, and private life. In like manner, Florus intimates that he would not observe the strict order of time; but in order that the things, which he should relate, might the better appear, he would relate them distinctly and separately.2 either of the rest (xi. 53.): "They began vehemently to press him with questions on many points." And, on another occafilled with mudness. (vi. 11.) Lastly, in the moral instrucsion, speaking of the same people, he says, that they were tions given by our Lord, and recorded by this evangelist, especially in the parables, no one has surpassed him in uniting affecting sweetness of manner with genuine simplicity, particularly in the parables of the benevolent Samaritan and the penitent prodigal.3 SECTION V. ON THE GOSPEL BY SAINT JOHN. I. Title.-II, Author.-III, Date.-IV. Genuineness and authenticity of this Gospel, particularly of ch. xxi., and ch. vii, 53., and viii. 11-1.-V. Its occasion and design.-Account of the tenets of Cerinthus,-Analysis of its contents.-VI. The Gospel of John, a supplement to the other three.-VII, Observations on its style. I. THE TITLE of this Gospel varies greatly in the manuscripts, editions, and versions. In the Codex Vaticanus it is simply xxra wavvnv, according to John; in many other MSS. and editions, Evaggery to sara Iwany, the Gospel according to to (Saint) John; in the Codex Beza, Agxera Evazzanov Xxxc John, or το κατά Ιωάννην (αγιον) Ευαγγελιν, the Gospel according lxvvy, the Gospel according to John beginneth. To omit minor variations in manuscripts of less ancient date,—in the Syriac version, in Bishop Walton's Polyglott, this Gospel is entitled, "The Holy Gospel, the preaching of St. John, which he delivered in Greek, and published at Ephesus:" in the Arabic version it is "The Gospel of St. John the son of Zebedee, one of the twelve apostles, which he wrote in Greek by the inspiration of the Holy Spirit;" and in the Persian version, "The Gospel of John, one of the twelve apostles, which was spoken in the Greek-Roman tongue at Ephesus." dee, a fisherman of the town of Bethsaida, on the sea of 11. John, the evangelist and apostle, was the son of ZebeGalilee, and the younger brother of James the elder. His mother's name was Salome. Zebedee, though a fisherman, appears to have been in good circumstances; for the evangelical history informs us that he was the owner of a vessel, have no reason to imagine that his children were altogether and had hired servants. (Mark i. 20.) And therefore we illiterate, as some critics have imagined them to have been, from a misinterpretation of Acts iv. 13., where the terms a pura and dra, in our version rendered unlearned and ignorant men, simply denote persons in private stations of life, who were neither rabbis nor magistrates, and such as had not studied in the schools of the Pharisees, and consequently were ignorant of the rabbinical learning and traditions of the Jews. John and his brother James were, doubtless, well acquainted with the Scriptures of the Old Testament, having not only read them, but heard them publicly explained in the synagogues; and, in common with the other Jews, they entertained the expectation of the Messiah, and that his kingdom would be a temporal one. It is not impossible, though it cannot be affirmed with certainty, that John had been a disciple of John the Baptist, before he became a disciple of Christ. At least, the circumstantial account, which he has given in ch. i. 37-41. of the two disciples who followed Christ, might induce us to suppose that he was one of the two. It is, however, certain that he had both seen and heard our Saviour, and had witnessed some of his miracles, particularly that performed at Cana in Galilee. (ii. 1—11.) John has not recorded his own call to the apostleship; but we learn from the other three evangelists that it took place when he and James were fishing upon the sea of Galilee.* VIII. If Paul had not informed us (Col. iv. 14.) that Luke was by profession a physician, and consequently a man of letters, his writings would have sufficiently evinced that he had had a fiberal education; for although his Gospel presents as many Hebraisms, perhaps, as any of the sacred writings, yet his language contains more numerous Græcisms, than that of any other writer of the New Testament. The style of this evangelist is pure, copious, and flowing, and bears a considerable resemblance to that of his great master Paul. Many of his words and expressions are exactly parallel to those which are to be found in the best classic authors; and several eminent critics have long since pointed out the singular skill and propriety with which Luke has named and described the various diseases which he had occasion to notice. As an instance of his copiousness, Dr. Campbell has remarked, that each of the evangelists has a number of words which are used by none of the rest: but in Luke's Gospel, the number of such words as are used in none of the other Gospels, is greater than that of the peculiar words found in all the other three Gospels, put together; and that the terms peculiar to Luke are for the most part long and compound words. There is also more of composition in his sentences than is found in the other three Gospels, and consequently less simplicity. Of this we have an example in the first sentence, which occupies not less than four verses. Further, Luke seems to approach nearer to the manner of other historians, in giving what may be called his own ver- lia in Nov. Test. vol. ii. pp. 3-6. Kuinöel, Comment. in Libros Hist. Nov, a Dr. Campbell on the Gospels, vol. ii. pp. 126-129. Rosenmüller, Scho: dict in the narrative part of his work. Thus he calls the Test. vol. ii. pp. 213-220. Bp. Marsh's Michaelis, vol. iii. part i. pp. 228 Pharisees papupa, lovers of money (xvi. 14.); and in distin-271. Pritii, Introd. ad Nov. Test. pp. 181-195. Viser, Herm. Sacr. Nov. guishing Judas Iscariot from the other Judas, he uses the Test. pars i. pp. 333-339. pars ii. pp. 205-209. 221. et seq. 264. Rumpæi, phrase severo pederns, who also proved a traitor. (vi. 16.) on the Style of St. Luke's Gospel, in his Sermons, pp. 209-224. 8vo. OxComm. Crit. in Libros Nov. Test. pp. 81. 88. Bishop Cleaver's Discourse Matthew (x. 4.) and Mark (iii, 19.) express the same senti- ford, 1808. ment in milder language, who delivered him up. Again, the attempt made by the Pharisees, to extort from our Lord what might prove matter of accusation against him, is expressed 1 Suetonius in Augusto, c. ix. (al. xii.) p. 58. edit. Bipont. This historian has pursued the same method in his life of Cæsar. Flori, Hist. Rom. lib. ii. c. 19. VOL. II. 2 R he thinks are three degrees in the call of Saint John to be a follower of 4 Matt. iv. 21, 22. Mark i. 19, 20. Luke v. 1-10. Lampe has marked what Christ, viz. 1. His call to the discipleship (John i. 37-42.), after which he continued to follow his business for a short time; 2. Ilis call to be one of the apostleship, when the surnaine of Boanerges was given to him and his the immediate companions of Christ (Matt. iv. 21, 22); and, 3. His call to brother. Lampe, Comment. in Evangelium Johannis Prolegom. cap. ii. pp. 17-21. VI. The Acts of the Apostles, as they appear in our copies, may be divided into three principal parts; viz. PART I. contains the Rise and Progress of the Mother Church at Jerusalem from the Time of our Saviour's Ascension to the first Jewish Persecution. (ch. i.—viii.) SECT. 1. The transactions before and after Jesus Christ's ascension into heaven. (i.) SECT. 2. The descent of the Holy Spirit on the apostles at the feast of Pentecost, and Peter's discourse to the people in consequence of it. (ii.) other books of the New Testament, particularly in the speeches delivered by Saint Paul at Athens, and before the Roman governors. It is further worthy of remark, that Saint Luke has well supported the character of each person whom he has introduced as speaking. Thus the speeches and discourses of St. Peter are recorded with simplicity, and are destitute of all those ornaments which usually occur in the orations of the Greeks and Romans. Nearly similar are the speeches of Saint Paul, which were addressed to the Jews, while those delivered by the same apostle before a heathen audience are widely different. Thus, in his discourse delivered at Antioch in Pisidia,' he commences with a long periphrasis, which would not have been either instructive or entertaining in any other place than a Jewish synagogue. On the contrary, the speech of the martyr Stephen (Acts vii.) is altogether of a different description. It is a learned but unpremeditated discourse, pronounced by a person totally unacquainted with the art of oratory; and though he certainly had a particular object in view, to which the several parts of his discourse were directed, yet it is difficult to discover this PART II. comprises the Dispersion of the Disciples-the Propagation of Christianity among the Samaritans the Con-object, because his materials are not regularly disposed. version of Saint Paul, and the Foundation of a Christian Church at Antioch. (viii. 5.-xii.) SECT. 3. A lame man healed by Peter and John-Peter's discourse to the people-Events that befel the apostles in consequence of that miracle. (iii. iv.) SECT. 4. The death of Ananias and Sapphira-Miracles of the apostles,-who are scourged and dismissed. (v.) SECT. 5. The institution of deacons-the discourse and martyrdom of Stephen,-and the first Jewish persecution. (vi. vii. viii. 1—4.) SECT. 1. The planting of the church at Samaria. (viii. 5-25.) SECT. 2. The conversion of the Ethiopian eunuch. (viií. 26-40.) SECT. 3. The conversion, baptism, and first preaching of Saint Paul. (ix.) SECT. 4. Account of two miracles performed by Peter, and the conversion of Cornelius and his family. (x. xi. 1-18.) SECT. 5. The first Gentile church founded at Antioch. (xí. 19-30.) SECT. 6. The apostle James put to death by Herod Agrippa,relation of his miserable death. (xii.) PART III. describes the Conversion of the more remote Gentiles, by Barnabas and Paul, and, after their Separation, by Paul and his Associates, among whom was Luke himself during the latter Part of Paul's Labours. (xii.—xxviii.) SECT. 1. The planting of several churches in the isle of Cyprus, at Perga in Pamphylia, Antioch in Pisidia, Iconium, Lystra, and Derbe-The return of Saint Paul to Antioch. (xiii. xiv.) SECT. 2. Discussion of the question by the apostles at Jerusalem concerning the necessity of circumcision, and of observing the law-Their letter to the churches on this subject. xv. 1-35.) SECT. 3. Paul's second departure from Antioch-He preaches the Gospel in various countries, particularly at Philippi in Macedonia-the conversion of the Philippian gaoler. (xv. 36-41. xvi.) SEET. 4. The journeys and apostolical labours of Paul and his associates at Thessalonica, Berea, and Athens-His masterly apology before the court of the Areopagites. (xvii.) SECT. 5. Paul's journey to Corinth, and thence to Antioch. (xviii. 1—22.) SECT. 6. Paul's third departure from Antioch-Consequences of his preaching at Ephesus. (xviii. 23-28. xix.) SECT. 7. The labours of Paul in Greece and Asia Minor, and his journey towards Jerusalem. (xx.) SECT. 8. The persecution of Paul at Jerusalem-He is sent a prisoner to Cæsarea. (xxi.-xxiii. 1-30.) SECT. 9. Paul's arrival at Cæsarea-the charges of the Jews against him-His defence before Felix-Appeal to CæsarHis defence before Agrippa, at whose request his cause was reheard. (xxiii. 31-35. xxiv.-xxvi.) SECT. 10. Narrative of Paul's voyage from Cæsarea-His shipwreck on the isle of Malta-His voyage thence to Rome, where he preaches the Gospel to the Jews, and resides for two years. (xxvii. xxviii.) In perusing the Acts of the Apostles, it will be desirable constantly to refer to the accompanying map of their respect ive journeys, particularly those of Saint Paul. In constructing this map, the accurate geographer D'Anville has principally been followed; the courses of the several winds that usually blow in the Levant or Mediterranean sea, together with their ancient names, are inserted from Dr. Shaw. VII. The narrative of the Acts of the Apostles is perspicuous and noble. Though it is not entirely free from Hebraisms, it is in general much purer than that of most 1 Travels in Barbary, vol. ii. p. 131. 3d edit Lastly, Saint Paul's discourses before assemblies that were accustomed to Grecian oratory, are totally different from any of the preceding. Though not adorned with the flowers of rhetoric, the language is pointed and energetic, and the materials are judiciously selected and arranged, as is manifest in his speech delivered at Athens (Acts xvii. 22-31.), and in his two defences of himself before the Roman governors of Judæa. (xxiv. xxvi.) Dr. Benson and Michaelis, however, are both of opinion, that Saint Luke has given abstracts only, and not the whole, of Saint Paul's speeches; for in his speech before Felix, he must certainly have said more than is recorded by Saint Luke (xxiv. 12, 13.); unless we suppose that Saint Paul merely denied the charge which had been laid against him, without confuting it. Michaelis adds, that abstracts: and that, if he has not retained the very words of in his opinion Saint Luke has shown great judgment in these Saint Paul, he has adopted such as were well suited to the polished audiences before which the apostle spoke. VIII. The Acts of the Apostles afford abundant evidence of the truth and divine original of the Christian religion; for we learn from this book, that the Gospel was not indebted for its success to deceit or fraud, but that it was wholly the result of the mighty power of God, and of the excellence and efficacy of the saving truths which it contains. The general and particular doctrines, comprised in the Acts of the Apostles, are perfectly in unison with the glorious truths revealed in the Gospels, and illustrated in the Apostolic Epistles; and are admirably suited to the state of the persons, whether Jews or Gentiles, to whom they were addressed. And the evidence which the apostles gave of their doctrines, in their appeals to prophecies and miracles, and the various gifts of the Spirit, were so numerous and so strong, and at the same time so admirably adapted to every class of persons, that the truth of the religion which they attest cannot be reasonably disputed. Further, the history itself is credible. It was written by a which he relates, and who was both able and disposed to person who was acquainted with the various circumstances Luke was a companion of the apostles; he was himself an give a faithful narrative of every thing that occurred. Saint cerned in many of the incidents he has recorded. In the eye and ear witness of the facts, and was personally conthe miraculous facts related in it are neither impossible, history itself there are no inconsistencies or contradictions; when we consider the almighty power of God to which they are ascribed; nor improbable, when we consider the grand design and occasion on account of which they were performed. The plainness and simplicity of the narrative are also strong circumstances in its favour. The writer appears to have been very honest and impartial, and to have set down fairly the objections which were made to Christianity both by Jews and Heathens, and the reflections which were cast upon it, as well as upon its first preachers. He has, likewise, with a just and ingenuous freedom, mentioned the weaknesses, faults, and prejudices, both of the apostles and of their converts. The occasional hints, which are dispersed through the epistles of Saint Paul, harmonize with the facts related in the history of the Acts of the Apostles; so that this history is the best guide we can have in studying the epistles. The other parts of the New Testament are in iv. On Wednesday, or the fourth day of Passion-week, the chief priests | by Saint Luke in more animated language than is used by consult to kill Christ. (xxii. 1-3.) $ v. On Thursday, or the fifth day of Passion-week, Judas covenants to betray Christ (xxii. 4-5.); and Christ sends two disciples to prepare the Passover. (7-13.) evening of Pussion-week, $ vi. On the Passover-day-that is, from Thursday evening to Friday (c) During the night, Christ having been conducted to the high-priest's (d) At day-break on Friday morning, Christ is tried before the Sanhedrin (xxii. 66-71.); from whose tribunal, (e) On Friday morning, 1. he is delivered first to Pilate (xxiii. 1-7.), who sends him to Herod (8-12.); by whom he is again sent to Pilate, and is by him condemned to be crucified. (13-25.)-2. Christ's discourse to the women of Jerusalem as he was led forth to be cru cified. (26-31.) The transactions of the third hour.-The crucifixion; Christ's garments divided; the inscription on the cross; his address to the penitent robber. (xxiii. 32-43.) (g) From the sixth to the ninth hour.-The preternatural darkness, rending of the veil; death of Christ, and its concomitant circumstances. (xxiii. 44-49.) (h) Between the ninth hour and sunset, Jesus Christ is interred by SECT. 5. Transactions after Christ's resurrection on Easter -11.) 1 $i. Christ's resurrection testified to the woman by the angel. (xxiv. Peter. (xxiv. 12-35.) 36-49.) SECT. 6. The ascension of Christ, and the apostles' return to The plan of classifying events, adopted by Luke, has been followed by Livy, Plutarch, and other profane historical writers. Thus Suetonius, after exhibiting a brief summary of the life of Augustus, previous to his acquiring the sovereign power, announces his intention of recording the subsequent events of his life, not in order of time, but arranging them into distinct classes; and then proceeds to give an account of his wars, honours, legislation, discipline, and private life. In like manner, Florus intimates that he would not observe the strict order of time; but in order that the things, which he should relate, might the better appear, he would relate them distinctly and separately.2 VIII. If Paul had not informed us (Col. iv. 14.) that Luke was by profession a physician, and consequently a man of letters, his writings would have sufficiently evinced that he had had a liberal education; for although his Gospel presents as many Hebraisms, perhaps, as any of the sacred writings, yet his language contains more numerous Græcisms, than that of any other writer of the New Testament. The style of this evangelist is pure, copious, and flowing, and bears a considerable resemblance to that of his great master Paul. Many of his words and expressions are exactly parallel to those which are to be found in the best classic authors; and several eminent critics have long since pointed out the singular skill and propriety with which Luke has named and described the various diseases which he had occasion to notice. As an instance of his copiousness, Dr. Campbell has remarked, that each of the evangelists has a number of words which are used by none of the rest: but in Luke's Gospel, the number of such words as are used in none of the other Gospels, is greater than that of the peculiar words found in all the other three Gospels, put together; and that the terms peculiar to Luke are for the most part long and compound words. There is also more of composition in his sentences than is found in the other three Gospels, and consequently less simplicity. Of this we have an example in the first sentence, which occupies not less than four verses. Further, Luke seems to approach nearer to the manner of other historians, in giving what may be called his own verdict in the narrative part of his work. Thus he calls the Pharisees pays, lovers of money (xvi. 14.); and in distinguishing Judas Iscariot from the other Judas, he uses the phrase severo :derns, who also proved a traitor. (vi. 16.) Matthew (x. 4.) and Mark (iii. 19.) express the same sentiment in milder language, who delivered him up. Again, the attempt made by the Pharisees, to extort from our Lord what might prove matter of accusation against him, is expressed 1 Suetonius in Augusto, c. ix. (al. xii.) p. 58. edit. Bipont. This historian has pursued the same method in his life of Cæsar. Flori, Hist. Rom. lib. ii. c. 19. VOL. II. 2 R either of the rest (xi. 53.): "They began vehemently to press him with questions on many points." And, on another occafilled with madness. (vi. 11.) Lastly, in the moral instrucsion, speaking of the same people, he says, that they were tions given by our Lord, and recorded by this evangelist, especially in the parables, no one has surpassed him in uniting affecting sweetness of manner with genuine simplicity, particularly in the parables of the benevolent Samaritan and the penitent prodigal.3 SECTION V. ON THE GOSPEL BY SAINT JOHN, I. Title.-II, Author.-III. Date.-IV. Genuineness and authenticity of this Gospel, particularly of ch. xxi., and ch. vii, 53., and viii. 11-1.-V. Its occasion and design.-Account of the tenets of Cerinthus,-Analysis of its contents.-VI. The Gospel of John, a supplement to the other three.-VII. Observations on its style. I. THE TITLE of this Gospel varies greatly in the manuscripts, editions, and versions. In the Codex Vaticanus it is simply xxтa wavvy, according to John; in many other MSS. and editions, Eu To Kata Iwavvy, the Gospel according to John, or το κατά Ιωάννην (αγιον) Ευαγγελιν, the Gospel according to (Saint) John; in the Codex Beza, AgxETA EURO XTа lxvvy, the Gospel according to John beginneth. To omit minor variations in manuscripts of less ancient date,-in the Syriac titled, "The Holy Gospel, the preaching of St. John, which version, in Bishop Walton's Polyglott, this Gospel is enhe delivered in Greek, and published at Ephesus:" in the Arabic version it is "The Gospel of St. John the son of Zebedee, one of the twelve apostles, which he wrote in Greek by the inspiration of the Holy Spirit;" and in the Persian version, "The Gospel of John, one of the twelve apostles, which was spoken in the Greek-Roman tongue at Ephesus." 11. John, the evangelist and apostle, was the son of Zebedee, a fisherman of the town of Bethsaida, on the sea of Galilee, and the younger brother of James the elder. His mother's name was Salome. Zebedee, though a fisherman, appears to have been in good circumstances; for the evangelical history informs us that he was the owner of a vessel, and had hired servants. (Mark i. 20.) And therefore we have no reason to imagine that his children were altogether illiterate, as some critics have imagined them to have been, from a misinterpretation of Acts iv. 13., where the terms per and dra, in our version rendered unlearned and ignorunt men, simply denote persons in private stations of life, who were neither rabbis nor magistrates, and such as had not studied in the schools of the Pharisees, and consequently were ignorant of the rabbinical learning and traditions of the Jews. John and his brother James were, doubtless, well acquainted with the Scriptures of the Old Testament, having not only read them, but heard them publicly explained in the synagogues; and, in common with the other Jews, they entertained the expectation of the Messiah, and that his kingdom would be a temporal one. It is not impossible, though it cannot be affirmed with certainty, that John had been a disciple of John the Baptist, before he became a disciple of Christ. At least, the circumstantial account, which he has given in ch. i. 37-41. of the two disciples who followed Christ, might induce us to suppose that he was one of the two. It is, however, certain that he had both seen and heard our Saviour, and had witnessed some of his miracles, particularly that performed at Cana in Galilee. (ii. 1-11.) John has not recorded his own call to the apostleship; but we learn from the other three evangelists that it took place when he and James were fishing upon the sea of Galilee. lia in Nov. Test. vol. ii. pp. 3-6. Kuinöel, Comment. in Libros Hist. Nov, * Dr. Campbell on the Gospels, vol. ii. pp. 126-129. Rosenmüller, Scho Test. vol. ii. pp. 213-220. Bp. Marsh's Michaelis, vol. iii. part i. pp. 228271. Pritii, Introd. ad Nov. Test. pp. 181-195. Viser, Herm. Sacr. Nov. Test. pars i. pp. 333-339. pars ii. pp. 205-209. 221. et seq 261. Rumpæi, Comm. Crit. in Libros Nov. Test. pp. 81. 89. Bishop Cleaver's Discourse on the Style of St. Luke's Gospel, in his Sermions, pp. 209-224. 8vo. Oxford, 1808. he thinks are three degrees in the call of Saint John to be a follower of Matt. iv. 21, 22. Mark i. 19, 20. Luke v. 1-10. Lampe has marked what Christ, viz. 1. His call to the discipleship (John i. 37-42.), after which he continued to follow his business for a short time; 2. His call to be one of the immediate companions of Christ (Matt. iv. 21, 22.); and, 3. His call to the apostleship, when the surnaine of Boanerges was given to him and his brother. Lampe, Comment. in Evangelium Johannis Prolegom. cap. ti. pp. 17-21. And Mark, in enumerating the twelve apostles (iii. 17.), in the year 68; Dr. Owen in 69; Michaelis in 70. But when he mentions James and John, says that our Lord "sur- Chrysostom and Epiphanius, among the ancient fathers, and named them Boanerges, which is, sons of thunder," from Dr. Mill, Fabricius, Le Clerc, and Bishop Tomline, among which appellation we are not to suppose that they were of the moderns, refer its date, with greater probability, to the particularly fierce and ungovernable tempers (as Dr. Cave year 97, Mr. Jones to the year 98, and Berthold to the last has conjectured); but, as Dr. Lardner and others have ob- decad of the first century. The principal argument for its served, it is rather to be considered as prophetically represent- early date is derived from John v. 2., where the apostle says, ing the resolution and courage with which they would openly" Now there is at Jerusalem, by the sheep-market, a pool, which and boldly declare the great truths of the Gospel when fully is called in the Hebrew tongue Bethesda, having five porches." acquainted with them. How appropriate this title was, the From these words it is urged, that Jerusalem was standing Acts of the Apostles and the writings of John abundantly when they were written; and that if they had been written show. From the time when John and his brother received after the destruction of Jerusalem, the evangelist would have their immediate call from Christ, they became his constant used the past tense instead of the present, and would have attendants; they heard his discourses, and beheld his mira- said, There was at Jerusalem a pool, &c. But this argument cles; and, after previous instruction, both public and private, is more specious than forcible; for, though Jerusalem was they were honoured with a selection and appointment to be demolished, it does not necessarily follow that the pool of of the number of the apostles. Bethesda was dried up. On the contrary, there are much What the age of John was at this time, his history does stronger reasons for supposing that it escaped the general denot precisely ascertain. Some have conjectured that he was vastation; for, when Vespasian ordered the city to be demolishthen twenty-two years old; others that he was about twenty-ed, he permitted some things to remain for the use of the garfive or twenty-six years of age; and others again think that rison which was to be stationed there; and he would naturally he was about the age of our Saviour. Dr. Lardner is of leave this bathing-place, fitted up with recesses or porticoes opinion that none of the apostles were much under the age for shade and shelter, that he might not deprive the soldiers of thirty, when they were appointed to that important office. of a grateful refreshment. Now, since the evangelist's Whatever his age might have been, John seems to have been proposition may simply regard Bethesda, we cannot be certhe youngest of the twelve, and (if we may judge from tain that it looks further, or has any view to the state of Jehis writings) to have possessed a temper singularly mild, rusalem. The argument, therefore, which is deduced from amiable, and affectionate. He was eminently the object of the above passage in favour of an early date, is inconclusive. our Lord's regard and confidence; and was, on various occa- But, besides this argument, we have strong evidence from sions, admitted to free and intimate intercourse with him, so the contents and design of the Gospel itself, that it was not that he was characterized as "the disciple whom Jesus written until the year 97. It is evident, as Bishop Tomline loved." (John xiii. 23.) Hence we find him present at has forcibly remarked, that the evangelist considers those to several scenes, to which most of the other disciples were whom he addresses his Gospel as but little acquainted with not admitted. He was an eye-witness, in company. with Jewish customs and names; for he gives various explanaonly Peter and James, to the resurrection of Jairus's daughter tions which would be unnecessary, if the persons for whom to life, to our Saviour's transfiguration on the mount, and to he wrote were conversant with the usages of the Jews.7 his agony in the garden. John repaid this attention by the Similar explanations occur in the Gospels of Mark and Luke; most sincere attachment to his master; for, though, in com- but in this of John they are more marked, and occur more mon with the other apostles, he had betrayed a culpable frequently. The reason of which may be, that when John timidity in forsaking him during his last conflict, yet he wrote, many more Gentiles, and of more distant countries, afterwards recovered his firmness, and was the only apostle had been converted to Christianity; and it was now become who followed Christ to the place of his crucifixion. He necessary to explain to the Christian church, thus extended, was also present at the several appearances of our Saviour many circumstances which needed no explanation while its after his.resurrection, and has given his testimony to the members belonged only to the neighbourhood of Judæa, and truth of that miraculous fact; and these circumstances, while the Jewish polity was still in existence. It is reasontogether with his intercourse with the mother of Christ able to suppose that the feasts and other peculiarities of the (whom our Saviour had commended to his care) (xix. 26, Jews would be but little understood by the Gentiles of Asia 27.), qualified him, better than any other writer, to give a Minor, thirty years after the destruction of Jerusalem.8 circumstantial and authentic history of Jesus Christ. In one of our Saviour's interviews with his apostles, after his resurrection, he prophetically told this evangelist that he would survive the destruction of Jerusalem, and intimated, not obscurely, that Peter would suffer crucifixion, but that he would die a natural death. (xxi. 18-24.) After the ascension of Christ, and the effusion of the Holy Spirit on the day of Pentecost, John became one of the chief apostles of the circumcision, and exercised his ministry at Jerusalem and its vicinity, in the manner and with the success related in the Acts of the Apostles. He was present at the council held in that city (Acts xv.) about the year 49 or 50. Until this time he probably remained in Judæa, and had not travelled into any foreign countries. From ecclesiastical history we learn, that after the death of Mary, the mother of Christ, John proceeded to Asia Minor, where he founded and presided over seven churches in as many cities, but resided chiefly at Ephesus. Thence he was banished to the Isle of Patmos towards the close of Domitian's reign, where he wrote his Revelation. (Rev. i. 9.) On his liberation from exile, by the accession of Nerva to the imperial throne, John returned to Ephesus, where he wrote his Gospel and Epistles, and died in the hundredth year of his age, about the year of Christ 100, and in the third year of the reign of the emperor Trajan. III. The precise time when this Gospel was written has not been ascertained, though it is generally agreed that John composed it at Ephesus. Basnage and Lampe suppose it to have been written before the destruction of Jerusalem; and, in conformity with their opinion, Dr. Lardner fixes its date 1 Cave's Life of St. James the Great, § 5. p. 142. 2 Lampe, Comment. in Evangelium Johannis Prolegom. cap. i. pp. 21-30. 2 See particularly Acts iii. iv. 1-22. and viii. 5-26. Lardner's Works, 8vo. vol. vi. pp. 156-170.; 4to. vol. iii. pp. 212-220. Michaelis, vol. iii. part i. pp. 272-274. Lampe, Proleg. in Joan. Evangel pp. 31-102. Jones on the Canon, vol. iii. pp. 101-110. IV. The Gospel by John has been universally received as genuine. The circumstantiality of its details proves that the book was written by a hearer and eye-witness of the discourses and transactions it records; and, consequently, could not be written long afterwards by a Platonic Christian, as it has been recently asserted, contrary to all evidence. But, besides this incontestable internal evidence, we have the external and uninterrupted testimony of the ancient fathers of the Christian church. His Gospel is alluded to, once by Clement of Rome, and once by Barnabas; and four times by Ignatius bishop of Antioch, who had been a disciple of the evange list, and had conversed familiarly with several of the apostles.10 It was also received by Justin Martyr," Tatian, the churches of Vienne and Lyons,12 Irenæus,13 Athenagoras,14 Theophilus of Antioch,15 Clement of Alexandria,16 Tertullian, Ammonius,18 Origen,19 Eusebius,20 Epiphanius, Augustine, Chrysostom, and, in short, by all subsequent writers of the ancient Christian church.21 The Alogi or Alogians, a sect which is said to have existed in the second century, are reported to See Josephus de Bell. Jud. lib. iii. c. i. § i. 6 Dr. Townson's Works, vol. i. p. 224. This conjecture is confirmed by the fact, that Vespasian soon after erected magnificent public baths at Rome. Suetonius in Vespasiano, c. vii. See particularly John i. 38. 41., ii. 6. 13., iv. 9., and xi. 55. 8 Elements of Christ. Theol. vol. i. pp. 335. Jones on the Canon, vol. iii. pp. 113-116. See Jones on the Canon, vol. iii. pp. 117, 118. 10 Dr. Lardner's Works, 8vo. vol. ii. pp. 120, 121.; 4to. vol. i. p. 344. 11 Ibid. 8vo. vol. ii. p. 139.; 4to. vol. i. p. 355. 16 Ibid. 8vo. vol. ii. pp. 212. 220.; 4to. vol. i. pp. 395, 399. 14 Ibid. 8vo. vol. ii. p. 183.; 4to. vol. i. p. 379. 1 Ibid. 8vo. vol. ii. p. 193.; 4to. vol. i. p. 384. 17 Ibid. 8vo. vol. ii. p. 256.; 4to. vol. i. p. 419. 18 Ibid. 8vo. vol. ii. pp. 414-417.; 4to. vol. i. pp. 503-505. 19 Ibid. 8vo. vol. ii. pp. 469, 470.; 4to. vol. i. pp. 533, 534. 20 Ibid. 8vo. vol. iv. pp. 225-227.; 4to. vol. ii. pp. 368, 369. 21 See their several testimonies in Lardner's Works, 8vo. vol. vi. pp. 187 -190.; 4to. vol. iii. pp. 227, 228. have rejected this Gospel, as well as the rest of John's writings; but we have no information concerning these Alogi, on which any dependance can be placed: for, in strictness, we have no account of them except the later and uncertain accounts of Philaster and Epiphanius; Irenæus, Eusebius, and other ancient writers before them, being totally silent concerning the Alogi. The probability, therefore, is, that there never was any such heresy. Upon a review therefore of the whole evidence respecting this disputed clause, we may safely conclude that it preponderates in favour of its genuineness. V. The design of St. John in writing his Gospel was "to convey to the Christian world just and adequate notions of the real nature, character, and office of that great Teacher, who came to instruct and redeem mankind. For this purpose, he studiously selected, for his narrative, those passages of our Saviour's life, which most clearly displayed his divine power and authority: and those of his discourses, in which he spoke most plainly of his own nature, and of the efficacy of his death, as an atonement for the sins of the world. The object, which this evangelist had in view, is very clearly stated in chap. xx. verse 31. It was not to accumulate as many instances as possible of the miraculous power exerted by Jesus; but only those, which most distinctly illustrated his peculiar office and nature: Many other signs truly did Jesus, in the presence of his disciples, which are not written in this book. But THESE are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing, ye might have life through his name. This expression seems to prove, that those persons are wrong, who suppose that St. John wrote his Gospel, merely to supply the defects and omissions of the other Evangelists. The real difference between them is, that they wrote a history of our Saviour's life; but St. John, of his person and office."8 the seventh verse of John viii., where has the article T prefixed. He that is without sin among you, let him first cast THE [not a stone, as in our authorized version] STONE at her; TON AIOON ET AUTO Burst. The allusion, Bishop Middleton remarks, is to the particular manner of stoning, which required that one of the witnesses (for two at the least were necessary, see Deut. xvii. 6.) should throw the stone, which was to serve as a signal to the by-standers to complete the With such decisive testimonies to the genuineness of John's punishment. There is therefore strict propriety in calling Gospel, it is not a little surprising, that an eminent critic on this stone TON A, in order to distinguish it from other the continent? should have asserted that his Gospel and Epis- stones. It is not probable that an interpolator would have tles exhibit clear evidence, that it was not written by an eye- been thus exact in his phraseology, or would have adverted witness, but was compiled by some Gentile Christian in the to this apparently trifling circumstance; especially since the beginning of the second century, after the death of the evan-expression of BN TV is not elsewhere found in the gelist John, for whom he passed himself. It is also astonish- New Testament. A few manuscripts (Griesbach and Schulz ing that, with such testimonies to the genuineness of this specify eleven) omit the article: but this, Dr. M. is of opiGospel, so distinguished a critic as Grotius should have nion, only proves that the copyists knew not what to make imagined that the evangelist terminated his history of our of it; and that, had they undertaken to interpolate the pasSaviour with the twentieth chapter, and that the twenty-first sage, they would have done it less skilfully than did the chapter was added after his death by the church at Ephesus. present interpolater, supposing we must consider the passage But this opinion is contradicted by the universal consent of to be spurious. manuscripts and versions; for, as this Gospel was published before the evangelist's death, if there had been an edition of it without the twenty-first chapter, it would in all probability have been wanting in some copies. To which we may add that the genuineness of the chapter in question was never doubted by any one of the ancient Christian writers. Finally, the style is precisely the same as that of the rest of his Gospel.3 Some doubts have been entertained concerning the genuineness of the portion of this Gospel comprised between ch. vii. 53. and viii. 1–11. Its authenticity has been questioned by Erasmus, Calvin, Beza, Grotius, Le Clerc, Wetstein, Semler, Schulze, Morus, Haenlein, Paulus, Schmidt, and various other writers who are mentioned by Wolfius, and by Koecher: Griesbach and Schulz have remarked it as a passage which ought probably to be omitted; and its genuineness has been advocated by Drs. Mill and Whitby, Bp. Middleton, Heumann, Michaelis, Storr, Langius, Dettmers, Staeudlin, Kuinel, and Dr. Bloomfield. The limits necessarily prescribed to this section forbid us to enter into a review of all that has been said on this subject; but it may be permitted to remark that the evidence is in favour of the genuineness of the passage in question. For, though it is not found in several ancient versions, and is not quoted or illustrated by Chrysostom, Thecphylact, Nonnus (who wrote commentaries or explanations of this Gospel), nor by Tertullian, or Cyprian, both of whom treat copiously on chastity But, besides this more general design of the evangelist, and adultery, and therefore had abundant opportunity of ci- we are informed by Irenæus, and other ancient writers, that ting it, if it had been extant in their copies; yet it is found there were two especial motives that induced John to comin the greater part of the manuscripts (Griesbach has enume-pose his Gospel. One was, that he might refute the heresies rated more than eighty) that are extant, though with great of Cerinthus and the Nicolaitans, who had attempted to cordiversity of readings. If it had not been genuine, how could rupt the Christian doctrine: the other motive was, that he it have found its way into these manuscripts? Moreover, might supply those important events in our Saviour's life, there is nothing in the paragraph in question that militates which the other evangelists had omitted. Respecting the either against the character, sentiments, or conduct of Jesus former of these motives, Irenæus gives us the following Christ; on the contrary, the whole is perfectly consistent account.9 with his meekness, gentleness, and benevolence. To which we may add, that this passage is cited as genuine by Augustine, who assigns the reason why it was omitted by some copyists, viz. lest any offence should be taken by supposing that our Lord suffered a guilty woman to go unpunished. But, in reply to this supposition or objection, we may remark, 1. That, according to his own declaration, he came not into the world to condemn the world (John iii. 17. viii. 15. xii. 47. Luke xii. 14.) and to execute the office of a judge (and it is but reasonable to try him by his own principles, in which no inconsistency can be found); and, 2. Any exercise of judicial authority would have given a direct contradiction to that deference and subordination which he constantly showed and inculcated to the power of the civil magistrate. An additional evidence in favour of the disputed clause is found in 1 Dr. Lardner's Works, 8vo. vol. ix. pp. 515 516.; 4to. vol. iv. pp. 690, 691. 2 Dr. Bretschneider, in his Probabilia de Evangelii et Epistolarum Johannis Apostoli Indole, et Origine. 8vo. Lipsia, 1820. In justice to Dr. Bretschneider it must now be stated that, in the preface to the second edi. tion of his Handbuch der Dogmatik (Manual of Dogmatic Theology), he declared himself satisfied concerning the genuineness of this passage. (Jena Literary Gazette for January, 1827, Supplt. No. 1.) The genuineness of the twenty-first chapter of St. John's Gospel is satisfactorily vindicated against the objections of Grotius, and some modern critics, by Professor Weber in his "Authentia capitis ultimi Evangelii Johannis, &c." Halis, 18:23, 8vo. • Wolfii Curæ Philologicæ, in loc. Koecheri Analecta, in loc. Staeudlin, Prolusio quà Pericopa de Adulterà. Joh. vii. 53. viii. 1–11., Veritas, el Authentia defenditur. Gottinga, 1806, 4to "John being desirous to extirpate the errors sown in the minds of men by Cerinthus, and sometime before by those called Nicolaitans, published his Gospel in which he acquaints us that there is one God, who made all things by his word, and not, as they say, one who is the Creator of the world, and another who is the Father of the Lord: one the Son of the Creator, and another the Christ from the supercelestial abodes, who descended upon Jesus the Son of the Creator, but remained impassible, and afterwards fled back to his own plerōma or fulness." This testimony of Irenæus has been opposed by Lampe, Lardner, Tittmann, Kuinöel, and adopted by Buddeus, Michaelis, Moldenhawer, Mosheim, Bishop Tomline, Dr. Owen, and other later divines. The principal objections against the declaration of Irenæus may be reduced to the two following: viz. 1. That Irenæus is at variance with himself: for in another passage he says, "as John the disciple of our Lord assures us, saying, But these are written, that ye might believe that Jesus is the Christ, the Son of God, and that believing ye Kuinöel, Comment. in Libros Nov. Test, Historicos, pp. 379-396. Tittmanni Commentarius in Evang. Johannis, pp. 318-322. Bishop Middleton's Doctrine of the Greek Article, on John viii. 7. Griesbachii et Schulzii Nov. Test. tom. i. pp. 555, 556. Bloomfield's Annotations, vol. iii. pp. 275-294., in which Dr. B. has given a copious statement of the evidence for and against this section of St. John's Gospel. Bp. Bloomfield's Lectures on the Gospel of St. John, pp. 4, 5. |